Chapter II: Front Matter (2)

The second sort of _Scribes_ belonged to the _Clergy_; they were Expositors of the Law, and thence are they called γραμματεῖς τοῦ νόμου, νομικοὶ, & νομοδιδὰσκαλοι, _Scribes of the Law_, _Esra. 7. 9._ _Expounders of the Law_, _Luk. 7. 30._ and _Doctors of the Law_, _Luk. 5. 17._ Their Office was to write, read, and expound the Law of _Moses_ to the people. The name was a name of _Office_, not of _Sect_. Of this sort was _Esdras_, _Esra 7. 6._ who though he were a _Levite_, yet[68] others there were of the Tribe of _Judah_, and, as it is thought, they might indifferently be of any Tribe. The name was of the like esteem among the _Hebrews_ as the _Magi_ were among the _Chaldeans_; the _Quindecemviri_ among the _Romans_, for expounding _Sybilla’s Oracles_: Or the _Canonists_ in the _Church of Rome_. The word סופרים _Sopherim_, translated _Scribes_ signifieth _Numberers_, or _Computers_, and is applyed to the _Masorites_, because they spent their time in reckoning, and numbring, not onely the verses, but the words also, and letters of each Book throughout the _Bible_; which, as it is an argument of their industry,[69] so likewise of _Gods_ providence, in the preservation of his truth inviolable. As the _Wise men_ in their Preaching pressed Traditions; so the _Scribes_ clave to the written word, whence they were termed[70] _Text-men_, or _Masters of the Text_. And to this purpose it is worth our observing, that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour, _Mat. 9._ The Scribes accused him of blasphemy, _v. 3._ The Pharisees of eating with Publicans and sinners, _v. 11._ The Scribes accusation was a breach of the Law; the Pharisees a breach of Traditions.

[68] _Drus. de tribus sectis, l. 2. c. 12. ex Chald. Paraphast._

[69] _Augustin. in Psal. 40._

[70] _Drusius de trib. sectis l. 20. cap. 13._

3. The _Disputer_.[71] He insisted upon _Allegories_, and searched out mystical interpretations of the Text. Hence himself was termed _Durschan_, and his exposition, or Homily, _Midrasch_; and their School, _Beth Hammidrasch_: They were counted the profoundest Interpreters, whence that of the _Psalmist_, _Psal. 84. 7._ _They go from strength to strength_, is interpreted,[72] _from their Temple to their Beth-Hammidrasch_, from an inferiour to an higher School. Hereby we see the difference between those three sorts of Predicants mentioned by Saint _Paul_. The _Wise men_ were teachers of _Traditions_, the _Scribes_ teachers of the _Text_ according to the literal interpretation, and the _Disputers_ teachers of _Allegories_ and _Mysteries_; which fabulous expositions, because they breed questions and disputations ζητήσεις παρέχουσι, _1 Tim. 4._ Hence is it, that such an expositor is termed συζητητὴς, A _Disputer_. These three sorts of Preachers, which S. _Paul_ termeth, the _Wiseman_, the _Scribe_ and the _Disputer_, _1 Cor. 1. 20._ are by the _Hebrews_ named חכם _Ghacham_, סופר _Sopher_, דרשן _Darschan_.

[71] _Vide Thisbit. in דרש_

[72] _Targum, Ps. 84. 7._

CHAP. VII.

_Of their Title Rabbi._

About the time of our Saviour Christ his Nativity, Titles began to be multiplied; and amongst the rest, these of _Rab_, _Ribbi_, _Rabbi_, and _Rabban_, were in especial use: they all are derived from רבב _Rabab_, signifying, _multiplicatus fuit_, and they sound as much as πολυμαθέστατος, that is, a _Master_, or _Doctor_ eminently gifted with variety of Knowledge. Concerning these titles, they write thus,[73] that _Rabbi_ is a more excellent title than _Rab_, and _Rabban_ more excellent then _Rabbi_; and the simple name without any title, as _Haggai_, _Zachary_, _Malachy_, was more excellent than _Rabban_. About this time they used a set form of Discipline in their Schools. The Scholar was termed תלמיד, _Talmid_, a _Disciple_, in respect of his Learning; קטן _Katan_, a _Junior_, in respect of his minority; בחור _Bachur_, that is, one _chosen_, or _elected_ in respect of his _election_, or _cooptation_, into the number of Disciples; After he had proved a good Proficient, and was thought worthy of some degree, then was he by imposition of hands made a _Graduate_ חבר _Chaber_, a _Companion_ to a _Rabbi_. This imposition of hands, they termed סמכה, _vel_ סמיכות, _Semicah_, or _Semicuth_, which Ceremony they observed in imitation of _Moses_ towards _Joshua_. The Lord said unto _Moses_, Take thou _Joshua_ the son of _Nun_, in whom is the Spirit, and _put thine hand upon him_, _Numb. 27. 18._ At which time he that imposed hands on him, used this form of words,[74] _I associate thee, and be thou associated_. After this when he was worthy to teach others, then was he called _Rabbi_, and whereas in his minority, his own name being suppressed, he was called onely by his _Fathers name_, _the son of N._ When he was made _Graduate_ by _imposition of hands_, then was he called by his _own name_, _N. the son of N._ And afterward when he was thought worthy to teach, then was the Title _Rabbi_ prefixed, after this manner; _Rabbi N. the son of N._ For example, _Maimonides_; at first was termed onely _Ben Maimon_, the son of _Maimon_; after his degree, then was he called by his own name, added to his fathers, _Moses Ben Maimon_, _Moses the son of Maimon_: at last being licenced to teach, then was he called רמבם _Rambam_, which abbreviature consisting of Capital Letters, signifeth, _Rabbi Moses Ben Maimon_, _Rabbi Moses the son of Maimon_. So _Rabbi Levi_, the son of _Gersom_, in his minority was called _the son of Gersom_, afterward _Levi the son of Gersom_ at last, רלבג _Ralbag_, _Rabbi Levi the son of Gersom_. This distinction of _Scholars_, _Companions_, & _Rabbies_, appeareth by that speech of an ancient _Rabbi_, saying,[75] _I learned much of my Rabbies, or Masters, more of my companions, most of all of my Scholars_. That every _Rabbi_ had Disciples, and that his own Disciples, and other well-wishers stiled him by the name of _Rabbi_, in the dayes of our Saviour, needeth no proof. _Judas_ came to _Christ_ and said, _God save thee Rabbi_, _Mat. 26. 49._ In like manner _Johns Disciples_ came and saluted _John_ by the name of _Rabbi_, _John 3. 26._ and _Christ_ by the name of _Rabbi_, _John 1. 38._ But whether there was such a formal imposition of hands then in use, I much doubt. The manner of their meetings, when Disputations were had in their Synagogues, or other Schools, was thus.[76] The chief _Rabbies_ sate in reserved Chairs; these are those chief seats of the Synagogues, which the Scribes and Pharises so affected, _Mat. 23. 6._ Their _Companions_ sate upon Benches or lower Forms; their Scholars on the ground at the feet of their Teachers. Saint _Paul_ was brought up at the feet of _Gamaliel_, _Act. 22. 2._ And _Mary_ sate at _Jesus feet_, and heard his word, _Luk. 10. 39._ The positure of their body differed according to their degrees. The _Rabbi_ is described[77] to be יושב _Joscheb_, one that _sitteth_: the _Companion_, מוטת _Muteth_, the word signifieth a kind of leaning upon a bed or bench, ones head lying in the others bosome, in manner of the ancient sitting at table; and it was a deportment of the body, inferiour to that of _sitting_: The Scholar was termed[78] מתאבק _Mithabek_, one that doth lie along in the dust, and this was a token of the Scholars humility, thus humbling and subjecting himself even to the feet of his Masters: This same custom it is thought,[79] Saint _Paul_ laboured to bring into the Christian Church, _1 Cor. 14._ Their Scholars were not all of equal capacity, whence they said,[80] some had _conditionem spongiæ_, others _clepsydræ_, others _sacci fæcinacei_, and others _cribri_. Some resembled the _Sponge_, and suck’d in all that they heard without judgment; others the _Hour-Glass_, they took in at one ear, and let out at the other; others the _Winesack_, through which Wine is so drained from the dregs, that only the dregs remain behind: Lastly, others the _Rying-sieve_, which in winnowing lets out the courser seed, and keepeth in the corn.

[73] _Aruch in voce אביי_

[74] _אני סומך אותך תהיה סמוך Id est Scaligero interprete: Ego
tibi impono manum & manus tibi imposita esto. Trihær. c. 5. p.
264. vide etiam Cunæum de Rep. Heb. cap. 12._

[75] _Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth._

[76] _Philo Jud. Quod omnis probus, p. 679._

[77] _Scaliger in Trihæres. cap. 5. Ex. c. 1. Beracoth._

[78] _Pirke Aboth. cap. 4._

[79] _Ambros. 1 Cor. 14._

[80] _Pirke Aboth. cap. 5._

CHAP. VIII.

_Of their Nazarites and Rechabites._

There are two sorts of _Votaries_ mentioned in the Old _Testament_; _Rechabites_, _Jerem. 35._ and _Nazarites_, _Numb. 6._ I find scarce any thing warrantable concerning these two, more than what the Scripture delivereth in the fore-quoted places: therefore concerning the matter of their Vows, I refer the Reader to the aforesaid Texts of Scripture; here only we will note the distinction of _Nazarites_. The first are these _Votaries_, termed so from נזר _Nazar_, to separate, because they separated themselves from three things; _First_, from Wine, and all things proceeding from the Vine. _Secondly_, from the Razor, because they suffered no Razor to come upon their head, but let their hair grow all the dayes of their separation. _Thirdly_, from pollution by the dead: this separation again was twofold, either for a set number of days, or for a mans whole life; that they termed _Naziræatum dierum_, this, _Naziræatum seculi_: of that sort was _Paul_, and those four with him, _Acts 21. 24._ Of this sort was _Sampson_ _Judges 13._ and _John Baptist_. The just number of days, how long the former of these two separated themselves, is not expressed in _Scripture_, but the _Hebrew Doctors_[81] determine them to be thirty, because it is said, _Num. 6. 5._ _Domino sanctus_, יהיה _erit_; which word (say they) containing thirty, expresseth the just number of days to be observed in this voluntary separation. The second sort of _Nazarites_, were so termed from נצר _Natsar_, from whence cometh _Natsareth_, or _Nazareth_, the name of a certain Village in _Galilee_; where Christ was conceived and brought up: Hence our Saviour himself was called a _Nazarene_, or _Nazarite_, _Mat. 2. 23._ and those that embraced his Doctrine, _Nazarites_, _Acts 24. 5._ Afterward certain _Hereticks_ sprung up, who as the _Samaritanes_ joyned _Jewish ceremonies_ with _Heathenish_ Rites: so[82] they joyned together _Christ_ and _Moses_, the _Law_ and the _Gospel_; _Baptism_ and _Circumcision_: of the beginning of these we shall read, _Acts 15. 2._ Then came down certain from _Judæa_, and the brethren, saying, _Except ye be circumcised after the manner of Moses, ye cannot be saved_. These Hereticks were called _Nazarites_, either of malice by the _Jewes_, to bring the greater disgrace upon _Christian_ religion; or else because at first they were true, though weak _Nazarites_, that is, _Christians_ mis-led by _Peters Judaizing_ at _Antioch_, _Gal. 2. 11._ And hence it is[83] that the _Church_ at _Antioch_, in detestation of this new-bred heresie, fastened upon them by the name of _Nazarites_, forsook that name, and called themselves _Christians_, _Acts 11. 26._ _Symmachus_, that famous Interpreter of the _Old Testament_, was a strong Defender of this heresie, and[84] from him in after times they were named _Symmachiani_. The _Jews_ had them in as great hatred as the _Samaritanes_; whereupon[85] three times every day, at _morning_, _noon-tide_, and _evening_, they closed their Prayers with a solemn execration, _Maledic Domine Nazaræis_. Lastly, another sort of _Nazarites_ there were, so termed from נזר _Nazar_, signifying to _abolish_ or _cut off_;[86] because they did _abolish_ and _cut off_ the five books of _Moses_, rejecting them as not _Canonical_.

[81] _Sheindler, in Pentaglot._

[82] _Hieronym. Isai. 8. Idem refert Epiphanius. l. 1. Tom. 2.
hær. 29._

[83] _Francisc. Jun. paral. lib. 1. 8._

[84] _August. l. 19. contra Faustum Manichæum. c. 4._

[85] _Epiphan. l. 1. Tom. 2. hæres. 29._

[86] _Epiphan. l. 1. Tom. 1. hæres. 18._

CHAP. IX.

_Of the Assideans._

It is much controverted, whether the _Assideans_ were _Pharisees_ or _Essenes_, or what they were. Were I worthy to deliver my opinion, or, as the _Hebrews_ Proverb is, To thrust in my head among the heads of those wise men; I conceive of the _Assideans_ thus: Before their captivity in _Babylon_, we shall find the word חסידים _Chasidim_, (translated _Assidæi_, _Assideans_) to signifie the same as, צדיקים _Tsaddikim_, _Just_, or _good men_: both were used promiscuously, the one for the other, and both stood in opposition to the רשעים _Reschagnim_, that is, _ungodly_ or _wicked men_. At this time the whole body of the _Jews_ were distinguished into two sorts, _Chasidim_, and _Reschagnim_, _good_, and _bad_.

After their captivity, the _Chasidim_ began to be distinguished from the _Tsadikim_.[87] The _Tsadikim_ gave themselves to the study of the Scripture. The _Chasidim_ studied how to _add unto the Scripture_.[88] Secondly, The _Tsadikim_ would conform to whatsoever the Law required. The _Chasidim_ would be _holy above the Law_. Thus to the repairing of the Temple, the maintenance of sacrifices, the relief of the poor, _&c._ they would voluntarily add over and above, to that which the Law required of them. Whence it is noted, that those were _Chasidim_ who would say, _What is mine, is thine; and what is thine, is thy own_: those _Reschagnim_, which would say, _What is thine is mine; and what is mine, is my own_. And it is probable, that the middle sort mentioned in the same place, who would say, _what is mine, is mine; what is thine, is thine own_, were the very _Tsadikim_.

[87] _D. Kimchi. Psal. 103. 17._

[88] _Pirke Aboth. c. 5._

At this time the body of the _Jews_ were distinguished into three sorts, in respect of holiness. First, _Reschagnim_, ἀσεβεῖς, _Wicked_ and _ungodly men_. Secondly, _Tsadikim_, δίκαιοι, _Just_ and _righteous men_. Thirdly, _Chasidim_, who are sometimes translated ὅσιοι, _Holy men_, and that for the most part:[89] but sometimes also ἀγαθοὶ, _Goodmen_: These of all others were best reputed, and beloved of the people. The Apostle shewing the great love of Christ, dying for us, amplifieth it by allusion unto this distinction of the people: Christ died for the _ungodly_. Scarcely for a _righteous man_ will one die, yet peradventure for a _good man_ some would even dare to die, _Rom. 5. 6, 7._ The gradation standeth thus; Some peradventure would die, for one of the _Chasidim_, a _good man_: scarcely any, for one of _Tsadikim_, a _just_, or _righteous man_; for the _Reschagnim_, or _ungodly_, none would die: Yet Christ dyed for us _ungodly_, being sinners, and his enemies.

[89] _Assidæi, de quibus agitur 1 Machab. 7. 13. vocantur à
Josepho. lib. 12. cap. 16. ἀγαθοὶ καὶ ὅσιοι τοῦ ἔθνους._

Now as long as these Works of supererogation remained arbitrary, and indifferent, not required as necessary, though preferred before the simple obedience to the Law; so long the heat of contention was not great enough to breed Sects and Heresies: But when once the Precepts and Rules of supererogation were digested into _Canons_, and urged with an opinion of necessity; then from the _Chasidim_ issued the brood of _Pharisees_;[90] and also from them (as it is probably thought) the Heresie of the _Essenes_, both obtruding unwritten Traditions upon the People, as simply necessary, and as a more perfect rule of sanctity than the Scripture. At this time the _Tsadikim_ in heat of opposition rejected not only Traditions, but all Scripture, except only the five books of _Moses_; for which reason they were called _Karaim_. Some are of opinion,[91] they rejected only _traditions_, and embraced all the books of Scripture: Which opinion soever we follow; they had their name קראים, _Karaim_, _Textuales_, _Scriptuarii_, i. _Text-men_, or _Scripture-readers_, because they adhered to Scripture alone, withstanding and gain-saying _Traditions_ with all their might. And if we follow the latter, then all this while the _Karaim_ were far from Heresie: but in process of time, when from _Sadock_, and _Baithus_, these _Karaim_ learned to deny all future rewards for good works, or punishment for evil, or resurrection from the dead; now the _Karaim_ became compleat _Sadduces_, and perfect _Hereticks_, taking their denomination from their first Author _Sadok_. The time of each Heresies first beginning, shall be more exactly declared in their several Chapters.

[90] _Joseph. Scalig. Trihæres. c. 22._

[91] _Joseph. Scalig. ib._

CHAP. X.

_Of the Pharisees._

There are[92] three Opinions concerning the _Etymology_ of the name _Pharisee_. The first are those which derive it from פרש _Parash_, _Expandere_, _Explicare_; either from the enlarging and laying open their Phylacteries, or from their _open performance_ of good works in publick view of the People, as being ambitious of mans praise. Secondly, from פרש _Parasch_, _Exponere_, _Explanare_; because they were of chief repute; and counted the profoundest _Doctors_ for the _exposition_ of the Law, so that they were termed[93] _Peruschim_, _quia_ _Poreschim_; _Pharisees_, because they were _Expounders_ of the Law. Thirdly, others derive the name from the same Verb, but in the conjugation _Piel_, where it signifieth _dividere_, _separare_, to _separate_.[94] In this acception, by the _Greeks_ they were termed ἀφωρισμένοι, we may _English_ them _Separatists_. Their _separation_ is considerable, partly in the particulars _unto which_, partly in those _from which_ they _separated_.

[92] _Quartam etymologiam (cujus fundus & autor putatur
Hieronymus, Præfat. in Amos) refellit Scriptura Hebraica; si
enim Pharisæus diceretur a verbo פרץ Dividere, scriberentur
Pharisæi פריצים non פרושים._

[93] _Gorionides. c. 22._

[94] _Suidas._

First, They _separated themselves to the study of the Law_, in which respect they might be called, ἀφωρισμένοι εἰς τὸν νόμον, _Separated unto the Law_. In allusion unto this, the _Apostle_ is thought[95] to have stiled himself, _Rom. 1. 11._ ἀφωρισμένον εἰς εὐαγγέλιον, _Separated unto the Gospel_: when he was called from being a _Pharisee_, to be a _Preacher of the Gospel_; and now not _separated unto the Law_, but to the _Gospel_.

Secondly, They _separated_ themselves, or at least pretended a[96] _separation to an extroardinary sanctity of life above other men_. God, I thank thee, that I am _not as other men are_, Extortioners, Unjust, Adulterers _&c._ _Luke 18. 11._

[95] _Drusius de trib. sectis, l. 2. c. 2._

[96] _Suidas._

The particulars, _from which they separated themselves_, were these.

First, _From commerce with other people_, as afterward will appear in their Traditions: whence they called the common people, by reason of their ignorance, עם הארץ _populum terræ_, the _people of the earth_. In the Gospel of Saint _John 7. 49._ they are called ὄχλος. _This people_ who knoweth not the Law are cursed.

Secondly,[97] _From the apparel and habit of other men_: for they used particular kinds of Habits, whereby they would be distinguished from the vulgar. Hence proceeded that common speech, _Vestes populi terræ, conculcatio sunt Pharisæorum_.

[97] _R. David. Sophon. 1. 8._

Thirdly,[98] _From the customs and manners of the world_. This heresie of the _Pharisees_ seemeth to have had its first beginning in _Antigonus Sochæus_. He being a _Pharisee_, succeeded _Simon the Just_; who was Coetanean with _Alexander_ the Great: he lived three hundred years before the birth of Christ.

[98] _Thisbites._

The _Pharisees_ were[99] not tied to any particular Tribe or Family, but indifferently they might be of any; S. _Paul_ was a _Benjaminite_; _Hyrcanus_ was a _Levite_.[100] Each Sect had its _Dogmata_, his proper _Aphorisms_, _Constitutions_, or _Canons_: so the _Pharisees_ had theirs. My purpose is, both concerning these and the other Sects, to note onely those _Canons_, or _Aphorisms_, wherein chiefly they were heretical, and one differing from the other.

[99] _Chrys. Mat. 15._

[100] _Flavius Jos. lib. 13. c. 18._

First, The _Pharisees_[101] ascribed _some things_ to _Fate_, or _Destiny_, and _some things_ to mans _Free-will_.

[101] _Joseph. l. 13. c. 9._

Secondly, They confessed that there were _Angels_, and _Spirits_, _Acts 23. 8._

Thirdly, Concerning the resurrection of the dead, they acknowledged it, and taught[102] that the souls of evil men deceased, presently departed into everlasting punishiment; but the souls, they say, of good men, passed by a kind of Pythagorean μετεμψύχωσις into other good mens bodies. Hence it is thought[103] that the different opinions concerning our Saviour did arise; Some saying that he was _John Baptist_; others, _Elias_; others, _Jeremias_, _Matth. 16. 14._ As if Christ his body had been animated by the soul either of _John_, _Elias_, or _Jeremias_.

[102] _Joseph. de bello Judaic. l. 2. cap. 12._

[103] _Serar. Trihæres. l. 2 c. 3. It. Drus. in præter._

Fourthly, They did stifly maintain the Traditions of their _Elders_. For the better understanding what their _Traditions_ were, we must know that the _Jews_ say the Law was _twofold_,[104] one committed to writing, which they called תורה שבכתב _Thorah schebitchtah_, _The written Law_; the other delivered by tradition, termed by them, תורה בעל פה _Thorah begnal pe_. They say both were delivered by _God_ unto _Moses_ upon Mount _Sanai_, the latter as an exposition of the former, which _Moses_ afterward delivered by mouth to _Joshua_, _Joshua to the Elders, the Elders to the Prophets, the Prophets to those of the great Synagogue_, from whom successively it descended to after-ages. These Traditions were one of the chief Controversies between the _Pharisees_, and the _Sadduces_.[105] The _Pharisees_ said, _Let us maintain the Law which our fore fathers have delivered into our hands, expounded by the mouth of the wise men, who expounded it by tradition_. And lo, the _Sadduces_ said, _Let us not believe or hearken to any tradition or exposition, but unto the Law of ~Moses~ alone_. The Traditions which they chiefly urged, were these;

[104] _Moses Kotsen. in præf. lib. præcept._

[105] _Gorionides, c. 29._

1. _They would not eat until they washed their hands_, Why do thy Disciples transgress the Tradition of the _Elders_? for they wash not their hands when they eat bread, _Mat. 15. 2._ This washing is said to have been done πυγμῇ _Mar. 7. 3._ that is, _often_, as some translate the word, taking πυγμῇ in this place, to signifie the same as πύκα in _Homer_, _frequenter_. Others translate the word _accurate_, _diligenter_, intimating the great care and diligence they used in washing: with this the _Syriack_ Text[106] agreeth. Others[107] think that there is, in the phrase, allusion unto that rite or manner of washing in use among the _Jews_, termed by them נטילת ידים _Netilath iadaim_, the _lifting up of their hands_. The _Greek_ word πυγμὴ is thought to express this rite, because in this kind of washing, _They used to joyn the tops of the fingers of each hand together with the thumb_, so that each hand did after a sort resemble τὴν πυγμὴν i. a _fist_. This Ceremony was thus performed: First, they washed their hands clean. Secondly, they composed them into the fore-mentioned form. Thirdly, they lifted them up, so that the water ran down to the very elbows. Lastly, they let down their hands again, so that the water ran from off their hands upon the earth.[108] And that there might be store of water running up and down, they poured fresh water on them when they lifted up their hands, and poured water twice upon them when they hanged them down. Unto this kind of washing _Theophylact_ seemeth to have reference, when he saith, that the _Pharisees_ did[109] _cubitaliter lavare_, _wash up to their elbows_. Lastly, others[110] interpret πυγμὴ, to be the fist, or hand closed, & the manner of washing thereby denoted to be _by rubbing one hand closed in the plain or hollow of the other_. All imply a diligent and accurate care in washing: the ceremonious washing by lifting up the hands, and hanging them down, best expresseth the superstition, which only was aimed at in the reproof, though all the sorts of washing, to the _Pharisee_ were superstitious, because they made it not a matter of outward _decency_ and _civility_, but of _religion_, to eat with washt or unwasht hands, urging such a necessity hereof,[111] that in case a man may come to some water, but not enough both to wash and to drink, he should rather chuse to wash than to drink, though he die with thirst. And it was deemed amongst them as great a sin to eat with unwasht hands, as to commit fornication. This Tradition of washing hands, though it were chiefly urged by the _Pharisees_, yet all the _Jews_ maintained it, as appeareth by the places quoted.

[106] _כטילאית μετὰ σπουδῆς. Luke 1. 39._

[107] _Joseph. Scalig. Tribær. c. 7._

[108] _Munster. in Deut. 8._

[109] _Theophylact. in Marc. 7. 3._

[110] _Beza in majoribus suis annotationibus. Marc. 7. 3._

[111] _Drusius præterit. Mat. 15. in addend. & Buxtorf. synag.
Judaic. c. 6. p. 93. ex Talmud._

We may observe three sorts of washing of hands in use among the _Jews_. 1. _Pharisaical_ and _superstitious_, this was reproved. 2. _Ordinary_, for outward _decency_; this was allowed. The third, in token of _innocency_; this was commanded by the _Elders_ of the neighbour-Cities, in case of murder, _Deut. 21. 6._ It was practised by _Pilate_, _Matth. 37. 24._ and alluded unto by _David_, I will _wash my hands in innocency_, so will I compass thine altar, _Psal. 26. 6._

2. _When they came from the Market they washt_, _Mar. 7. 4._ The reason thereof was, because they there having to do with divers sorts of people, unaware; they might be polluted. The word used by Saint _Mark_, is, βαπτίσωνται, _they baptized themselves_: implying the _washing of their whole body_. And it seemeth that those _Pharisees_ who were more zealous than others, did thus _wash_ themselves alwayes before dinner. The _Pharisee_ marvelled that _Christ_ had not first washed himself before dinner, _Luke 11. 38._ Unto this kind of superstition St. _Peter_ is thought to have inclined, when he said, _Lord, not my feet only, but also my hands, and my head_, _John 13. 9._ Thus finding his modesty disliked, when he refused to have his feet wash’d by his _Lord_ and _Master_; now he leapeth into the other extream, as if he had said, Not _my feet only, but my whole body_. Hence proceeded that Sect of the _Hemerobaptistæ_, i.e. _Daily baptists_, so called[112] because they did _every day thus wash themselves_.

[112] _Epith. l. 2. Tom. 1. c. 17._

3. _They wash’d their cups, and pots, and brazen vessels, and tables_, _Mark 7. 4._

4. _They held it unlawful to eat with sinners_, _Mat. 9. 11._ yea, they judged it a kind of pollution to be touched by them, _Luke 7. 39._ If this man were a _Prophet_, he would surely have known who, and what manner of woman this is which toucheth him, for she is a sinner. Of such a people the _Prophet_ speaketh: They said, stand a part, come not near to me, or (as the words may be rendred)[113] _Touch me not_, for I am holier than thou, _Esay. 65. 5._ The like practice was in use among the _Samaritanes_,[114] who if they met any stranger, they cryed out, μὴ πρόσψαυσον, _Ne attingas_, _Touch not_.

[113] _אל תגע בי Ne attingas me._

[114] _Scalig. de emend. temp. lib. 7. Idem refert Epiphan.
lib. 1. Tom. 1. cap. 13._

5. _They fasted twice in the week_, _Luke 18. 12._ Namely,[115] _Mundays_ and _Thursdays_. Because _Moses_ (as they say)[116] went up into the Mount _Sinai_ on a _Thursday_, and came down on a _Munday_.

[115] _Theophylact. in Luke 18. 12. It. Epiph. hær. 16._

[116] _Drusius in Luc. 18. 13._

6. _They made broad their Phylacteries, and inlarged the borders of their garments_, _Matth. 23. 5._ Here three things are worthy our consideration. First, What these _Phylacteries_ were. Secondly, What was written in them. Thirdly, Whence they were so called. _Epiphanus_[117] interpreteth these _Phylacteries_ to be πλατέα σήματα πορφύρας, _purple studs, or flourishes, woven in their garments_: as if _Epiphanius_ had conceived the _Pharisees_ garment to be like that which the _Roman Senators_ were wont to wear, termed, by reason of those _broad-studs_ and _works_ woven in it, _Laticlavium_: but seeing that these _Phylacteries_ were additaments and ornaments, whereof there were[118] two sorts, the one tied to their _Fore-heads_, the other to their _Left-hands_; hence it followeth, that by these _Phylacteries_ could not be meant whole garments, or any embosments, or flourishings woven in the cloth. Generally they are thought to be schedules or scroles of parchments, whereof, as I noted, there were two sorts; _Phylacteries for the Fore-head_, or _Frontlets_, reaching from one Ear to the other, and tied behind with a thong; and _Phylacteries for the hand_, fastned upon the Left-arm above the Elbow on the inside, that it might be near the heart. Both these sorts were worn, not by the _Pharisees_ only,[119] but by the _Sadduces_ also, but with this difference; The _Pharisees_, haply for greater ostentation, wore their _Hand-Phylacteries above their Elbows_: the _Sadduces on the palms of their Hands_.[120] Nay, all the _Jews_ wore them, our _Saviour Christ_ not excepted. The command was general, _Exod. 13. 9._ It shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes. So that it is not the wearing of them which our _Saviour_ condemned, but the making of them broad, whereby they would appear more holy than others.

[117] _Epiph. lib. 1. Tom. 1. cap. 15._

[118] _Moses Kot. præcept. affirm. 22._

[119] _Maimon. in Tephillim. c. 4. sect. 3._

[120] _Scal. Trihæres. p. 258._

In these Parchments they wrote[121] only the _Decalogue_, or Ten Commandments, in the opinion of _Chrysostome_ and _Hierome_: but generally, and upon better grounds, it is thought they wrote these four sections of the Law.

[121] _Chrysost. & Hieronym. in Mat. 23._

1. The first began, Sanctifie unto me all the firstborn, _&c._
_Exod. 13. 2._ to the end of the 10. _verse_.

2. The second began, And it shall be when the Lord shall bring
thee, _&c._ _Exod. 13. 11._ to the end of the 16. _verse_.

3. The third began, Hear O Israel, _Deut. 6. 4._ and continued
to the end of the ninth _verse_.

4. The fourth began, And it shall come to pass; if you shall
hearken diligently, &c. _Deut. 11. 13._ to the end of the one
and twentieth _verse_.

These four Sections written in scrols of Parchment, and folded up, they fastned to their _fore-heads_ and their _left-arms_: those that were for the _fore-head_, they wrote in four distinct pieces of parchment[122] especially, and if they wrote it in one piece; the length of every Section ended in one column, and they did put them into one skin, in which there was the proportion of four houses or receptacles, and not into four skins: every receptacle was distinct by it self; and those that were for the hand, were written in one piece of Parchment principally, the four Sections in four columns; but if they wrote them in four pieces, it was at length, and they put them in a skin that had but one receptacle.[123] In time of persecution when they could not openly wear these _Phylacteries_, then did they tye about their hands a red thread, to put them in mind of the blood of the Covenant of the Law.

[122] _Moses Kotsen. fol. 104. col. 3._

[123] _Munster. de præcept. affirm._

Touching the name _Moses_ calleth them טוטפות _Totaphot_, which word hath almost as many _Etymologies_, as Interpreters; the most probable in my opinion, is, that they should be so called _per Antiphrasin_, from טטף _Incedere_, _to go_ or _move_, because they were _immoveable_: Hence the _Septuagint_ translate them, ἀσάλευτα _Immoveable ornaments_. The Rabbins call them _Tephillim_, _Prayer ornaments_:[124] others call them _Pittacia_, & _Pittaciola_, from πιττάκιον, which signifieth a piece or parcel of Cloth. In the Gospel they are called φυλακτήρια, _Phylacteries_, from φυλάττω, to _conserve_ or _keep_. First, because by the use of them, the _Law_ was _kept_ and _preserved_ in memory. Secondly, because the _Pharisees_ superstitiously conceited, that by them, as by Amulets, Spells, and Charms, hanged about their necks themselves might be _preserved from dangers_. The word φυλακτήριον signifieth a Spell; and _Hierome_ testifieth, that the _Pharisees_ had a such a conceit of these ornaments: In which place he compareth the _Pharisees_ with certain superstitious women of his time, who carried up and down, upon the like ground, _pervula evangelia, & crucis ligna_, short sentences out of the Gospel, and the reliques of the Cross. The same superstition hath prevailed with many of latter times, who for the same purpose hang the beginning of[125] Saint _John_’s _Gospel_ about their necks. And in the year of our _Lord_ 692. certain Sorcerers were condemned for the like kind of _Magick_, by the name of[126] φυλακτήριοι, that is, _Phylacterians_.

[124] _Hieronym. in Mat. 23._

[125] _Scalig. Tribær. cap. 70._

[126] _Concil. quini Sexti, Canon 61._

Thus much of their _Phylacteries_: In the same verse is reproved the _inlarging of their borders_.[127] That which we read borders in the _Gospel_, is called, _Num. 15. 38._ ציצות _Tsitsith_, _Fringes_: and גדילים _Gedelim_, _Deut. 22. 10._ which word we likewise translate in that place, _Fringes_. They were in the fore-quoted places commanded, and our _Saviour Christ_ himself did wear them, _Luk. 8. 44._ The latter Hebrew word signifieth a _large Fringe_, which agravateth the superstition of the _Pharisees_, in making their Fringes _larger_, when the Law had allowed them _large_. This literal exposition I take to be most agreeable with the _Text_, though to _inlarge_ in _Greek_ and _Latine_[128] sometimes, signifieth to _boast, vaunt, or brag of a thing_; and in this sense it may very well fit a _Pharisee_. The reason of this command was, to put them in mind of the Commandments, _Numb. 15._ And for the furtherance of this duty,[129] they used sharp thorns in in their Fringes, that by the often pricking of the Thorn, whether they walked or sate still, they might be the more mindful of the Commandments.

[127] _Vide D. Kimchi. Radic._

[128] _Τὸ μεγαλύνεσθαι, apud Euripidem in Bacchis, valet,
Magnifice jactare, Efferre. Magnificare apud Varronem & Plinium
eadem significatione usurpatur, Theodor. Beza in Mat. 23._

[129] _Hieron. in Mat. 23._

There were[130] seven sorts of _Pharises_. 1. _Pharisæus Sichemita._ He turned _Pharisee_ for gain, as the _Sichemites_ suffered themselves to be circumcised.

[130] _Talmud. tract. Suta. cap. 3._

2. _Pharisæus truncatus_, so called, as if he had no feet, because he would scarce lift them from the ground when he walked, to cause the greater opinion of his meditation.

3. _Pharisæus inpingens._ He would shut his eyes when he walked abroad, to avoid the sight of Women, in so much that he often dash’d his head against the walls, that the blood gush’d out.

4. _Pharisæus, Quid debeo facere, & faciam illud._ He was wont to say, _What ought I to do? and I will do it._ Of this sort seemeth the man in the _Gospel_ to have been, who came unto _Christ_, saying, _Good Master, what shall I do? &c._ and at last replyed, _All these I have done from my youth upward_, _Luke 18._

5. _Pharisæus mortarius_; so called because he wore a hat in manner of a deep _Mortar_, such as they use to bray spice in, in so much that he could not look upward, nor of either side; onely downward on the ground, and forward or forthright.

6. _Pharisæus ex amore_; Such a one as obeyed the Law for the Love of Vertue.

7. _Pharisæus ex timore_; Such a one obeyed the Law for fear of punishment. He that conformed for fear had respect chiefly to the _negative Commandements_; but he that conformed for love, especially respected the _Affirmative_.

CHAP. XI.

_Of the Sadduces._

To omit other _Etymologies_ of the name, there are two onely which have shew of probability. Some[131] derive it from _Sedec_, _Justitia_; as if they had been _Justitiaries_, such as would justifie themselves before _Gods_ Tribunal. There are[132] that derive it, and that upon more warrantable grounds, from _Sadoc_, the first Author of the heresie; so that the _Sadduces_ were so called from _Sadoc_, as the _Arrians_ from _Arrius_, the _Pelagians_ from _Pelagius_, the _Donatists_ from _Donatus_, &c.

[131] _Epiphan. l. 1. cap. 14._

[132] _ἀπὸ αἱρεσιάρχου Σαδὼκ ὀνομάζεται. Theophylact._

This _Sadoc_ lived under _Antigonus Sochæus_, who succeeded _Simeon_ the _Just_. He was _Antigonus_ his scholar, and by him brought up in the Doctrine of the _Pharisees_, but afterwards fell from him, and broacht the heresie of the _Sadduces_; which heresie, because it had much affinity with that which the Heretique _Dositheus_ taught, hence are the _Sadduces_ said to[133] be a branch or skirt of the _Dositheans_, though in truth _Dositheus_ lived not till[134] after _Christ_; and although these two heresies did agree in many things; yet in a main point they differed.[135] _Dositheus_ believed the Resurrection, the _Sadduces_ denyed it; and by consequence the _Dositheans_ believed all other points necessarily flowing from this.

[133] _Epiph. hæres. 14. It. Tertul. de præscript. c. 5._

[134] _Origen. contra Celsum. l. 2._

[135] _Epiph. hæres. 13._

The occasion of this heresie was this.[136] When _Antigonus_ taught, that we must not serve God as servants serve their Masters, for hope of reward, his scholars _Sadoc_ and _Baithus_ understood him, as if he had utterly denied all future rewards or recompence attending a godly life, and thence framed their heresie, denying the _resurrection, the world to come, Angels, Spirits, &c._

[136] _Aboth. cap. 1._

Their _Dogmata_, _Canons_, or _Constitutions_, were, 1. _They rejected[137] the Prophets, & all other Scripture save only the five books of Moses._ Therefore our _Saviour_ when he would confute their errour, concerning the resurrection of the dead, he proves it not out of the _Prophets_, but out of _Exod. 3. 6._ _I am the God of Abraham, the God of Isaac, and the God of Jacob_, _Mat. 22. 32._

[137] _Joseph. Antiq. lib. 13. c. 18._

2. _They rejected[138] all traditions._ Whence, As they were called מינין _Minæi_, i. _Heretiques_, in respect of the general opposition between them and _Pharisees_. First, because the _Pharisees_ were in repute the only _Catholicks_. Secondly, because in their Doctrine, the _Pharisees_ were much nearer the truth than the _Sadduces_: so in this respect of this particular opposition, in the ones rejecting, the others urging of traditions, the _Sadduces_ were termed[139] קראים _Karaim_, _Biblers_, or _Scripturists_.

[138] _Elias de שרק._

[139] _Drusius de trib. sect. c. 8. l. 3 p. 130._

3. _They said there was no reward for good works, nor punishment for ill, in the world to come._ Hence Saint _Paul_ perceiving that in the _Councel_ the one part were _Sadduces_, the other _Pharisees_, he cried out, _Of the hope of the reward expected, and of the resurrection of the dead, I am called in question_, Act. 23. 6.

4. _They denied the resurrection of the body_, Act. 22. 8. Matth. 22. 23. Luke 20. 27.

5. _They said the souls of men are annihilated[140] at their death._

[140] _Joseph. de bello Judaic. lib. 2. c. 12._

6. _They denied Angels and spirits_, Act. 23. 8.

7. _They wholly denied[141] Fate or Destiny, and ascribed all to mans Free-will._

[141] _Joseph. l. 13. c. 9._

The _Samaritanes_ and the _Sadduces_ are of near affinity: but yet they differ. First[142] The _Samaritanes sacrificed_ at the Temple built upon Mount _Gerizim_, but the _Sadduces_ sacrificed at _Jerusalem_. Secondly, The _Samaritanes_ allowed no commerce with the _Jews_, _John 4. 9._ yea, the mutual hatred between the _Samaritans_ and the _Jews_ was so great, that it was not lawful for the _Jews_ to eat or drink with the _Samaritans_. How is it that thou being a _Jew_, askest drink of me which am a woman of _Samaria_, _Joh. 4. 9._ Nay, whereas liberty was granted unto all Nations of the earth to become _Proselites_ to the _Jewes_, so did the _Jews_ hate the _Samaritanes_, that they would not suffer a _Samaritan_ to be a _Prosylite_. This appeareth by that solemn _Excommunication_,[143] termed _Excommunicatio in secreto nominis tetragrammati_: the form thereof: as it was applyed (say they) by _Ezra_ and _Nehemiah_ unto the _Samaritanes_, was thus, _They assembled the whole Congregation into the Temple of the Lord, and they brought 300 Priests, ~and~ 300 Trumpets, ~and~ 300 books of the Law, and as many boys, and they sounded their Trumpets and the Levites singing cursed the Samaritanes by all the sorts of Excommunication, in the mystery of the name ~Jehovah~, and in the Decalogue, & with the curse of the superiour house of judgement, and likewise with the curse of the inferiour house of judgement, that no Israelite should eat the bread of a Samaritane, (whence they say, he which eateth of a Samaritans bread is as he who eateth swines flesh) and let no Samaritane be a Prosylite in Israel, and that they should have no part in the resurrection of the dead_. _R. Gersom_[144] forbade the breaking open of the Letters, under the penalty of this _Excommunication_. This proveth what formerly was said; namely, that between the _Jews_ and the _Samaritanes_ there was no commerce; but the _Sadduces_ familiarly conversed with the other _Jews_, even with the _Pharisees_ themselves; yea, both sat together in the same _Council_, _Acts 23. 6._ Now the _Samaritanes_ and _Sadduces_ agree. 1. _In the rejection of all the others traditions._ 2. _In the rejection of all other Scriptures, save only the five Books of ~Moses~._ 3. _In the denial of the Resurrection, and the consequences, as future punishments, and rewards according to mens works._ But the _Samaritanes_ held that there were _Angels_, which the _Sadduces_ denied. For the proof of these agreements and disagreements between them, read _Epiphanius, hæres. 9. & 14._

[142] _Epiphan. Tom. 1. l. 1. hæres. 14._

[143] _Drusius de trib. sect. l. 2. cap 11. ex Ilmedenu._

[144] _Buxtorf. Epist. Heb. p. 59._

Touching the _Samaritanes_, there are three degrees of alteration in their Religion observable. First, the strange Nations, transplanted by _Salmanesar_ into _Samaria_, when _Israel_ was carried away captive into _Assyria_, worshipped every one the _God of their own Countries_, _2 King. 17._ Secondly, when they saw they were devoured by Lyons, because they feared not the Lord, the _King_ of _Assyria_ sent one of the _Priests_ which was taken captive, to instruct them in the true worship of _God_: which manner of worship though they received, yet they would not lay aside their former Idolatry, but made a mixture of Religions, worshipping the living _God_, and their own dumb _Idols_. Thirdly, _Manasses_, brother to _Jaddus_ the _High priest_, in _Jerusalem_, being married to _Sanballat_, the _Horonite_’s Daughter, by reason of _Nehemiah_’s charge of putting away their strange Wives, being driven to that exigent, that he must either put away his Wife, or forgo the hope of the _Priest-hood_; by _Sanballat_’s means he obtained leave from _Alexander_ the Great, to build a _Temple_[145] upon Mount _Gariazim_, one of the highest Mountains in _Samaria_, whither many other Apostated _Jews_ fled, together with _Manasses_ being made their _High-Priest_; and now the Sect of the _Samaritanes_ (between whom and the _Jews_ there was such hatred) began, now all those fore-mentioned errors were maintained: And of this Hill it is, that the woman of _Samaria_ speaketh _John 4. 20._ Our Fathers worshipped in this _Mountain_, _&c._

[145] _Joseph. Antiq. lib. 11. cap 8._

By comparing the _Dogmata_ of the _Pharisees_, with these of the _Sadduces_, we may perceive a manifest opposition between them; yet both these joyned against _Christ_, _Mark 12._

This heresie, though it were the greatest amongst the _Jews_, yet was it imbraced and maintained by some of the _High Priests_ themselves:[146] _Joannes Hyrcanus_ was a _Sadducee_, so were his sons, _Aristobulus_ and _Alexander_,[147] and likewise _Ananus_ the younger; so that _Moses_ Chair was not amongst them exempted from error; no nor heresie.

[146] _Gorionides, cap. 29._

[147] _Euseb. hist. l. 2. c. 23. Ex Joseph. Antiq. lib. 20. cap. 8._

CHAP. XII.

_Of the Essenes._

The _Etymologies_ of the names _Essæi_, or _Esseni_, i.e. _Essenes_, are divers, that which I prefer is from the _Syriake_ אסא _Asa_, signifying θεραπεύειν to heal, or cure Diseases. Hence[148] are the men so often termed, θεραπευταὶ and the women amongst them, θεραπευτρίδες, that is, _Physicians_. For though they gave themselves chiefly to the study of the _Bible_ yet withal they studied _Physick_.

[148] _Joseph. de bello Judaic. lib. 2. c. 12. p. 786._

Of these _Essenes_ there were two sorts, some _Theoricks_, giving themselves wholly to _speculation_; others _Practicks_, laborious and painful in the daily exercise of those _handy-crafts_, in which they were most skilful. Of the latter, _Philo_ treateth in his book entituled, _Quod omnis vir probus_: Of the former, in the book following, entituled, _De vita contemplativa_.

Their _Dogmata_, their _Ordinance_, or _Constitutions_, did symbolize in many things with _Pythagoras_ his, where they do agree. Therefore my purpose is, first to name _Pythagoras_ his; and then to proceed on with the _Essenes_. They follow thus.

The[149] _Pythagoreans professed a communion of goods_: _So the Essenes_.[150] _they had one common purse or stock_, none richer, none poorer than other; out of this common treasury, every one supplyed his own wants without leave, and administred to the necessities of others: only they might not relieve any of their kindred without leave from their Overseers. They did not buy or sell among themselves, but each supplyed the others want, by a kind of commutative bartring: yea, liberty was granted to take one from another what they wanted, without exchange. They performed Offices of service mutually one to another; for mastership and service cannot stand with communion of goods: and servants are commonly injurious to the state of their Masters, according to that saying of _R. Gamaliel_,[151] _He that multiplyeth servants, multiplieth thieves_. When they travelled, besides weapons for defence, they took nothing with them, for in whatsoever City or Village they came, they repaired to the Fraternity of the _Essenes_, and were there entertained as members of the same. And if we do attentively read _Josephus_, we may observe that the _Essenes_ of every City joyned themselves into one _common Fraternity_ or _Colledge_. Every Colledge had two sorts of Officers: _First_, _Treasurers_, who looked to the common stock, provided their diet, appointed each his task, and other publick necessaries. Secondly, _Others, who entertained their strangers_.

[149] _Aul. Gell. l. 1. c. 10. It. Laer. in Pythag. Κοινὰ τὰ
φίλων εἶναι._

[150] _Joseph. lib. 18. cap. 2._

[151] _מרבה עבדים מרבה גזל Marbe gnabadim. Marbe gezel, Pirke
Aboth. cap. 1._

2. _The Pythagoreans shunned pleasures._[152] _So did the Essenes_:[153] to this belongeth their avoiding of oyl, which, if any touched unawares, they wiped it off presently.

[152] _Justin. lib. 20._

[153] _Joseph. de bello Judaic. lib. 2. c. 12._

3. _The Pythagoreans garments were white_:[154] _So were the Essenes white also_,[155] modest, not costly: when once they put on a suit, they never changed it till it was torn, or worn out.

[154] _Suid. It. Ælian. de varia hist. l. 18. cap. 32._

[155] _Joseph. de bello Judaic. lib. 2. cap. 12._

4. _The Pythagoreans forbade Oaths._[156] _So did the Essenes_;[157] they thought him a noted lyar, who could not be believed without an oath.

[156] _Laert. in vita Pythagoræ._

[157] _Philo Judæus._

5. _The Pythagoreans had their Elders in singular respect._[158] _So had the Essenes._[159] _The body, or whole company of the Essenes_, were distinguisht εἰς μοίρας τέσσαρας into four _ranks_, or _orders_, according to their Seniority; and if haply any of the superior ranks had touched any of the inferior, he thought himself polluted, as if he had touched an _Heathen_.

[158] _Suidas. It. Laertius._

[159] _Joseph. de bello Judaic. lib. 2. cap. 12._

6. _The Pythagoreans drank water._[160] _So did the Essenes only water_,[161] wholly abstaining from wine.

[160] _Suidas._

[161] _Philo de vita contemplativa._

7. _The Pythagoreans used θυσίαις ἀψύχαις inanimate Sacrifices._[162] _So did the Essenes_:[163] they sent _gifts_ to the Temple, and did not sacrifice, but preferred the use of their _holy water_ before _sacrifice_, for which reason the other _Jews_ forbad them all access unto the Temple.

[162] _Laertius in vita Pythag._

[163] _Joseph. Antiq. lib. 18. cap. 2._

8. _The Pythagoreans ascribed all things to fate or destiny._[164] _So did the Essenes._[165] In this _Aphorism_ all three Sects differed each from other. The _Pharisees_ ascribed some things to _Fate_, and other things to _Mans Free-will_. The _Essenes_ ascribed all to _Fate_, nothing to _mans free will_. The _Sadduces_ wholly deny _Fate_, and ascribed all things to the _free will of man_.

[164] _Suidas._

[165] _Joseph. Antiq. lib. 13. cap. 9._

9. _The Pythagoreans the first five years were not permitted to speak in the School_:[166] but were initiated _per quinquennale silentium_,[167] and not until then suffered to come into the presence of, or sight of _Pythagoras_. To this may be referred the _Essenes silence at Table_ straightly observed, so that _Decem simul sedentibus, nemo loquitur invitis novem_; _Drusius_[168] renders it, that ten of them sitting together, none of them spake without leave obtained of the nine. When any did speak, it was not their custome to interrupt him with words, but by nods of the head, or beckenings, or holding their finger, or shaking their heads, and other such like dumb signs and gestures, to signifie their doubtings, disliking, or approving the matter in hand. And to the time of silence amongst the _Pythagoreans_, that it must be for five years, may be referred the initiation of the _Essenes_; for amongst them none were presently admitted into their _society_, with full liberty, but they under went four years of tryal and probation. The first year they received _Dolabellum,[169] Perizoma, & vestem albam_, a _spadle_, with which they digged a convenient place to ease Nature; a _pair of breeches_, which they used in bathing or washing themselves; a _white garment_, which especially that Sect affected. At this time they had their commons allowed them, but without, not in the common dining Hall. The second year they admitted them to the _participation of holy matters_, and instructed them in the use of them. Two years after they admitted them in _full manner_, making them of their _Corporation_, after they had received an Oath, truly to observe all the Rules and Ordinances of the _Essenes_. If any brake his oath, an hundred of them being assembled together, expelled him, upon which expulsion commonly followed death within a short time; for none having once entred this Order, might receive alms or any meat from other; and themselves would feed such a one, only with distastful herbs, which wasted his body, and brought it very low: sometimes they would re-admit such a one being brought near unto death; but commonly they suffered him to die in that misery.

[166] _Quinquennale hoc silentium â Pythagora auditoribus suis
indictum vocabant ἐχεμυθίαν à cohibendo sermone._

[167] _Laertius in Pythagor._

[168] _Drusius de trib. sect. l. 4._

[169] _Joseph. de bello Judaico lib. 2. cap. 12._

10. _The Essenes worshipped toward the Sun rising._[170]

[170] _Philo item Joseph._

11. _The Essenes bound themselves in their oath, to preserve the names of Angels_:[171] The phrase implyeth a kind of worshipping of them.

[171] _Joseph. de bello Judaic. lib. 2. cap. 12._

12. _They were above all others strict in the observation of the Sabbath day_;[172] on it they would dress no meat, kindle no fire, remove no Vessels out of their place; no, nor ease Nature, Yea, they observed[173] _ἑβδομάδων ἑβδομάδας, every seventh week, a solemn Pentecost; seven Pentecosts, every year_.

[172] _Joseph. ib._

[173] _Philo de vita contemplat._

13. _They abstained from marriage_, not that they disliked marriage in it self, or intended an end or period to procreation: but partly, in wariness of womens intemperance; partly, because they were perswaded that no woman would continue faithful to one man. This avoiding of marriage is not to be understood generally of all the _Essenes_, for they disagreed among themselves in this point. Some were of the opinion before noted: others married for propagation. _Nihilominus autem cum tanta ipsi moderatione conveniunt, ut per triennium explorent valetudinem fœminarum; & si constanti purgatione apparuerint idoneæ partui, ita eas in matrimonia asciscunt. Nemo tamen cum prægnante concumbit, ut ostendant, quòd nuptias non voluptatis, sed liberorum causa inierint._ Thus the latter sort preserved their Sect by the procreation of children: the former sort preserved it by a kind of adoption of other mens children, counting them as near Kinsmen, and tutoring them in the Rules of Discipline, as _Josephus_ witnesseth. _Pliny_[174] addeth also, that many other of the _Jews_, when they began to be struck in years, voluntarily joyned themselves unto them, being moved thereunto, either because of the variable state and troubles of the world, or upon consideration of their own former licentious courses, as if they would by this means exercise a kind of penance upon themselves.

[174] _Plin. hist. l. 5. cap. 17._